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Posts Tagged ‘racist’

Laid-Off LA Times Reporter Sits On Street Corner With Sign Reading ‘Will Call You Racist For Food’

Posted by M. C. on January 27, 2024

https://babylonbee.com/news/laid-off-la-times-reporter-stands-on-street-corner-with-sign-that-reads-will-call-you-racist-for-food

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LOS ANGELES, CA — Recently laid-off Los Angeles Times reporter Marco Gonzalez was seen standing on a street corner this past week offering to call people racist for food or money.

“These are hard times and we journalists need work just like everyone else,” Gonzalez said. “I have a lot of marketable skills like calling people racist, calling people homophobic, accusing air pollution of being ableist, you know, the usual reporter kinda stuff.”

The LA Times announced massive layoffs this weekend, with a large number of cuts impacting their culture, politics, and BIPOC issues departments. Gonzalez said he wasn’t deterred by his layoff and knows he’ll land on his feet soon.

“I spent years at the Times accusing people of being racist for wanting to solve issues like homelessness, immigration, inflation, diabetes, obesity, male-pattern baldness, rat infestations; you name it!” Gonzalez said. “I’d be happy to call anyone you want racist in exchange for a vegan burger or an ethically sourced soy oat milk caramel mocha frappuccino.”

As of publishing time, Gonzalez had secured part-time work at a local animal shelter where he spends his time accusing people who don’t want to adopt pit bulls of being ‘species-ist’ and yelling at his boss for not hiring enough quadriplegic animal control officers.

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Pittsburgh Board of Education Calls Math Racist!

Posted by M. C. on November 3, 2023

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Mathematics Is Racist and Sexist Too

Posted by M. C. on September 6, 2023

https://substack.com/inbox/post/136703001

Walter Block

I say that 2+2=3. You aver that 2+2=5. Along comes a mathematician. What does he opine? He maintains that 2+2=4. But he does not say this as we say it. Oh, no. He pontificates about it. He can prove it, through arcane methodology that the two of us simply cannot understand. He states it as an intellectual superior, who will brook no objection; as a colonialist, who is accustomed to bossing around members of the local community; as a slave master, who is never contradicted. Worse, he smirks as he announces his claim.

Even worse, he is typically a straight white man. When I refer to the mathematician as a “he” this is all too true. The Fields Medal is to mathematics as the Nobel Prize is to accomplishments in numerous other areas of science and learning. Since 1936 when it was first awarded. 64 people have been given this honor. How many women are included in this august company? Only two. According to an OECD study: “Boys perform better than girls in maths. They scored higher in 37 out of the 65 countries and economies, while girls outperform boys in 5 countries.” Need we say more? Yes, indeed, we do need to do so. And what can be said is that both men and women are of equal ability; they are equal in every imaginable way (to doubt this is to be a sexist). How, then, to account for this wide disparity? Sexism of course. Men are mainly in charge of selecting Fields Medal honorees, and naturally, they favor members of their own gender. As to boys outperforming girls, this is due to sexism, obviously. To mention any other possible explanation, is fascistic and offensive; it makes me feel unsafe.

Secondly, mathematics ignores lived experiences. Everyone knows that there is an important connection between certain racial groups and lived experiences. According to the Cambridge Dictionary, lived experiences are the things that someone has experienced themselves, especially when these give the person a knowledge or understanding that people who have only heard about such experiences do not have. In the view of one commentator: “Lived experiences (are) key to achieve racial justice and equality.” But mathematics completely eschews “lived experiences.” Thus, it undermines the epistemology of such racial demographics. A similar situation applies to “alternative ways of knowing,” and “multiple narratives.” Math gives the back of its hand to these options, also connected to some racial groups. Thus it is totally unconscionable.

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Are All White People Racist?

Posted by M. C. on April 11, 2022

“Yes and no”

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The Prospects for Soft Secession in America | Mises Wire

Posted by M. C. on September 23, 2021

Left progressives oppose the decentralization of political power for a very simple reason: they firmly believe they are winning. So why would they let anyone walk away? They will always portray breakaway movements as nativist or racist or nationalistic. They can’t help themselves. This is the white savior complex of today’s progressive West.

https://mises.org/wire/prospects-soft-secession-america

Jeff Deist

1930, Columbia professor Karl Llewellyn published The Bramble Bush, his famous tract on how to think about and study law. Llewellyn urged readers to consider both law and custom when seeking to understand a society, to recognize the difference between the black letter legal codes and the day to day practices of state officials and citizens. Where there was no sanction, the author instructed, there was no law. In other words, we should focus on the substance of things at least as much as we focus on the form. This is an important lesson for how we view the United States today, with an eye toward what is actually happening on the ground among people and institutions, rather than legal formalisms.

A few years ago, on a panel discussion at an event in Vienna, Dr. Hans-Hermann Hoppe made an offhand remark I found very interesting. Paraphrasing him, he said that nationalist movements in the nineteenth and twentieth centuries were largely centralizing while the nationalist movements of the twenty-first century were largely decentralist in character—breakaway movements represented by Brexit, Taiwan, Scotland, Catalonia, and others. Donald Trump also represented a breakaway movement of sorts, away from DC, but of course this possibility went totally unfulfilled.

This strikes me as an important insight. What we know as today’s map of Europe is really countries cobbled together from principalities, city-states, kingdoms, dukedoms. And the EU seeks, but has not achieved, total dominion over them as a supranational government. What we think of as the US is really an incredibly disparate set of regions which became fifty states over which the US federal government asserts almost total control. And in both cases, cities became politically, economically, and culturally dominant.

So our topic today, in the context of the US, is this: What if the greatest political trend of the past two hundred years, namely the centralization of state power, reverses in the twenty-first century? What if this century is not about ideology, but about separation and location? And what if covid has dramatically laid bare this possibility?

Empires desperately fear losing control over their provinces, and exactly that appears to be happening in the US. Those of us on the anti-interventionist right sometimes forget that DC is very much an imperial power with respect to the fifty states, not just in the Middle East. So any discussion of soft secession and its prospects in the US begins with identifying domestic pushback against this empire. And contra the self-styled progressive saviors, any political arrangement which denies people the right to walk away peacefully is not liberal by definition.

What do we mean by soft secession versus hard secession? It is something more than de facto versus de jure, because everything about American laws and political norms already became blurred over the past century. De facto violations of constitutional provisions, for example, become de jure over time, by operation of federal regulations or the terrible Supreme Court. Garet Garrett’s 1944 essay “The Revolution Was” explains this as a “revolution within the form.” Everything ostensibly remained the same: a constitution, fifty states, three “branches” of government. The country was overthrown a hundred years ago—beginning with Woodrow Wilson and reaching full form in FDR’s New Deal. But America’s second revolution was managerial, a seizing of jurisdiction over every aspect of life by a centralized federal bureaucracy.

So by soft secession we mean a counterrevolution within the form: aggressive federalism, regionalism, localism, and an aggressive subsidiarity principle, operating in de facto opposition to the federal state—or at least sidestepping it. Sometimes it takes the form of direct nullification or flouting of federal edicts, which it turns out are fairly hard to enforce without the support of local populations. Biden’s vaccine mandates will be an instructive test of this; several governors already filed suits. Or it can take the form of legal grey areas, as we’ve seen with more “liberal” US states in their approach to immigration sanctuaries and marijuana laws.

Soft secession also sidesteps the thorniest issues: what to do about federal land, federal entitlements, debt, the dollar, military bases and personnel, nuclear weapons.

Hard secession, by contrast, means an outright division of the US into two or more new political entities, complete with their own boundaries and governments and a surviving rump state. This is far more difficult; among other obstacles there is a Reconstruction-era Supreme Court case which claims the various states must agree to let a particular state secede. Yet the possibility remains, and this scenario could be reasonably peaceful or quite violent. It could look like the former Soviet Union and the Baltics, or it could look like the former Yugoslavia. But this is far less likely absent an outright economic collapse.

Yet that’s just it. We need to understand that America is less a country than an economic arrangement. It’s an arrangement about land and jobs and capital. About subsidies like Social Security and Medicare. About cheap imports, a good distribution system, and a strong US dollar relative to other currencies. Calvin Coolidge famously said, “The chief business of the American people is business.” That’s not all bad, and it’s far better than nothing. But it is held together by an increasingly shaky political arrangement, America as a place has lost its sense of meaning or shared commonalities. I don’t know how long this economic arrangement can or will last, but the point is if it fails there is no social or cultural arrangement underpinning it. 

What are the prospects for soft secession in the US? It’s impossible to give odds, but surely the possibility is far higher today than any time in recent US history. Those prospects are higher now than two weeks ago, before Biden announced his vaccine mandates. They are higher now than when Biden was elected, despite his promises of bringing the country together. They are far higher now than before covid, as vaccines, masks, lockdowns, and travel restrictions have divided the American public in remarkable new ways over the last year and a half. They are higher now than when Trump was elected in a brutally divisive election, higher now than after the Bush versus Gore debacle in 2000 created the idea of red versus blue state. And they are higher now than in the turbulent sixties and seventies, when civil rights, feminism, Roe v. Wade, birth control, and radical social change roiled the country. Those prospects are probably the highest they have been since the terrible 1860s. 

The Great Sort

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Contact Jeff Deist

Jeff Deist is president of the Mises Institute. He previously worked as chief of staff to Congressman Ron Paul, and as an attorney for private equity clients. Contact: email; Twitter.

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Watch “Oregon Gov Signs Bill Suspending Math and Reading Requirements Because RACISM #Shorts” on YouTube

Posted by M. C. on August 13, 2021

https://youtu.be/72-jEXvhuQw

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All Gun Control is Racist | The Libertarian Institute

Posted by M. C. on August 3, 2021

This whole argument by the ACLU shows the complete lack of principles that is fundamental to a “Living Constitution”—when a text can mean anything, it will always mean nothing.

It is a sad fact that when our government created this brilliant charter that is the Constitution, premised on limited government and individual liberty, we did not truly live those values right away. But the ACLU doesn’t really believe the Second Amendment is racist, they just don’t like the fact that the majority of Americans have not fully submitted to the government as their one and only protector. They need us to give up our guns for that to happen.

https://libertarianinstitute.org/articles/all-gun-control-is-racist/

by Bob Fiedler

One could make a very good argument that our nation’s oldest and most successful gun control advocacy group was the Ku Klux Klan. Their earliest incarnation was largely a means of disarming newly freed blacks. For the last five years we have been hearing from much of the corporate media networks, such as CNN and MSNBC, that our nation is awash in Klansmen all across the country preaching their hateful belief in white supremacy.

This has seemed like an utterly baseless claim, built on the idea of “dog whistling racists” spreading their rhetoric with a wink and a nod. But over the last week I have come to realize they are absolutely right. They have cleverly taken off their hoods and white robes in exchange for a three-piece suit and a law degree as their distinguishing means of secret identification of their fellow bigots and appear to have gone through some serious rebranding. Changing the name of their organization from the KKK to the ACLU.

It was also about five years ago when the ACLU put out a public statement that their organization had decided to stop considering taking on any litigation that was predicated on defending the right to keep and bear arms as an essential civil liberty. But nothing could have prepared me for the more recently announced position from this organization which I once held in the highest regard. That the Second Amendment isn’t a right, it’s a manifestation of white supremacy and anti-blackness. Not only has the ACLU turned its back on the Bill of Rights they were founded to protect, they have collectively forgotten how to even read the Constitution.

The Constitution is not the law that governs us. The Constitution is the law that governs those who govern us. To act as though the Second Amendment is a grant to the people of a right to keep and bear arms is a legal absurdity. The right of every individual to defend themselves by force of arms is a natural right we had before our government was formed and it is a right we will have long after the American Empire collapses. As the preamble to the Bill of Rights states:

The States, having at the time of their adopting the Constitution, expressed a desire, in order to prevent misconstruction or abuse of its powers that further declaratory and restrictive clauses should be added

The Second Amendment has nothing to do with protecting our right to arms. It is a declaratory statement that reminds the government that because this right exists, independent of any document stating as much, that they have no business ever taking arms from any individual.

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About Bob Fiedler

Bob Fiedler is a constitutional law scholar and legal commentator from the Twin Cities and host of the “Categorical Imperatives Podcast” where he discuss current events in law, politics & culture from the perspective of a constitutional lawyer and a libertarian moral philosophy. Find Bob at Substack, Odysee, Patreon and LBRY

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ACLU Declares Second Amendment ‘Racist,’ Launches ‘War on Bill of Rights’ | The Libertarian Institute

Posted by M. C. on July 28, 2021

In fact, racist gun control goes back further than the constitution. Perhaps the first known attempt at disarming citizens in the new world occurred in 1751 when the French Black code was enacted requiring colonists to “stop any blacks, and if necessary, beat any black carrying any potential weapon, such as a cane.”

This attempt to disarm blacks was repeated under United States’ rule 50 years later when the U.S. purchased the Louisiana territory. According to a paper published in the Kansas Journal of Law & Public Policy:

https://libertarianinstitute.org/articles/aclu-declares-second-amendment-racist-launches-war-on-bill-of-rights/

by Matt Agorist

For years, the American Civil Liberties Union, ACLU, has chosen to stand against those who would attack our Constitutional rights. Even the Free Thought Project has been supported by the organization when a California sheriff attempted to force us to delete an article that was damning to his organization. Over the past several years, however, there has been a sort of rift happening inside the organization, with your right to self-defense right in the center of it.

While they have been vehemently fighting for the right of transgender athletes to compete in sports, the ACLU has largely chosen to remain silent on the Second Amendment. Though they have supported most every amendment in the bill of rights, their position on gun rights has remained ambiguous and nuanced—perhaps deliberately. But that all changed this week when they ran an article with an embedded podcast that claimed the Second Amendment is rooted in racism.

As Gleen Greenwald points out:

The ACLU is now waging war on the Bill of Rights.

ACLU’s position on the Second Amendment has always been nuanced: it’s an important constitutional protection, but one that’s collective, not individual.

Now they’re full on proclaiming parts of the Bill of Rights to be racist.

The ACLU is now waging war on the Bill of Rights.

ACLU’s position on the Second Amendment has always been nuanced: it’s an important constitutional protection, but one that’s collective, not individual.

Now they’re full on proclaiming parts of the Bill of Rights to be racist. https://t.co/1lhED1FImu

— Glenn Greenwald (@ggreenwald) July 26, 2021

Without a single fact to back up their claims, an article on the ACLU’s website claimed “Anti-Blackness determined the inclusion of the Second Amendment in the Bill of Rights, and has informed the unequal and racist application of gun laws.”

As those who have read history understand, this is not true at all. In fact, it is the exact opposite. Gun control—not gun rights—was pushed with the impetus of anti-Blackness behind it.

Nowhere in the Second Amendment does it say anything about the color of one’s skin determining their ability to own a weapon. However, slave-owning and racist lawmakers throughout history have attempted to disarm black citizens which is the exact opposite of “the right of the people to keep and bear Arms, shall not be infringed.

When the first U. S. official arrived in New Orleans in 1803 to take charge of this new American possession, the planters sought to have the existing free black militia disarmed, and otherwise exclude “free blacks from positions in which they were required to bear arms,” including such non-military functions as slave-catching crews.

The Ku Klux Klan often times attempted to enact similar “Black Codes” that barred the newly freed slaves from exercising their basic civil rights. One such example of these new laws was an act passed in the state of Mississippi that stated:

no freedman, free negro or mulatto, not in the military service of the United States government, and not licensed so to do by the board of police of his or her county, shall keep or carry fire-arms of any kind, or any ammunition, dirk or bowie knife, and on conviction thereof in the county court shall be punished by fine

This law clearly flies in the face of the Second Amendment, yet the ACLU takes their stance anyway.

After the passage of these laws, numerous studies concluded that the newly freed slaves had essentially been rendered defenseless against groups like the Ku Klux Klan. Disarming them, essentially made them slave once again — after their Second Amendment rights were removed.

Contrary to the ACLU’s inaccurate assertion, it wasn’t the Second Amendment that sought to disarm black people, it was attacks on it—which were similar in kind to what the ACLU is doing right now.

When Republican congressmen passed the Freedman’s Bureau Bill attempting to secure the right to bear arms for Blacks in the south, the Supreme Court overturned it in what was known as The Cruikshank decision. This decision emboldened groups like the Klan, who in turn began gaining control over local governments to pass racist new laws. As Reason magazine noted:

In deference to the Fourteenth Amendment, some states did cloak their laws in neutral, non-racial terms. For example, the Tennessee legislature barred the sale of any handguns except the “Army and Navy model.” The ex-Confederate soldiers already had their high quality “Army and Navy” guns. But cash-poor freedmen could barely afford lower-cost, simpler firearms not of the “Army and Navy” quality. Arkansas enacted a nearly identical law in 1881, and other Southern states followed suit, including Alabama (1893), Texas (1907), and Virginia (1925).

As Jim Crow intensified, other Southern states enacted gun registration and handgun permit laws. Registration came to Mississippi (1906), Georgia (1913), and North Carolina (1917). Handgun permits were passed in North Carolina (1917), Missouri (1919), and Arkansas (1923).

Pro-Black groups have been advocating against these attacks and racist interpretations of the Second Amendment for decades.

In 1966, California law did not attack the Second Amendment like it does today and it actually allowed citizens to open carry firearms. The Black Panthers exercised this freedom by organizing armed patrols to follow police and ensure they performed their duties professionally. The following year, thirty panthers staged an armed protest in front of the California state house declaring, “The time has come for black people to arm themselves.”

The protest frightened former California Governor Ronald Reagan who, in response, worked with the NRA to support the 1967 Mulford Act. The act lead to California having arguably the strongest gun laws in the nation. As Adam Winkler, the author of Gunfight: The Battle Over the Right to Bear Arms later noted:

“The law was part of a wave of laws that were passed in the late 1960s regulating guns, especially to target African-Americans.”

Again, it was not the gun rights that were racist, as the ACLU would lead you to believe, it was gun control.

Fortunately, the National African American Gun Association, NAAGA, does not hold the same opinion as the ACLU. This group, which was officially started and launched on February 28, 2015, in honor of Black History Month with a single chapter in Atlanta, has grown to more than 75 chapters nationwide with more than 30,000 members.

Thankfully, according to NAAGA, most Black folks don’t agree with the ACLU’s stance on the right to self-defense.

According to NAAGA, the perception and reality of African Americans owning guns is changing. In 2012, the Pew Research Center conducted a national survey and found that only 29% of African-American households viewed guns as positive. In 2015, that same survey showed a dramatic jump to 59% where now a majority of African-American families see guns as not only a positive thing but, in many cases, a necessity. In today’s society, every member of our community, if they want, can legally purchase a gun. African Americans in record numbers are now joining gun clubs, going to the gun range, participating in outdoor hunting, and even participating in competitive shooting events. Single Black women are now one of the fastest growing demographic groups in the African-American community who are purchasing guns for protection. The future is bright for active firearm ownership within our community now and for years to come.

If you would like to know how all gun control is racist, listen to our podcast with Maj Toure, who educates people in urban communities on their Second Amendment rights and responsibilities through firearms training, when he says, “Black Guns Matter.”

This article was originally featured at The Free Thought Project

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Dems Change Mind On Border Wall After Realizing It Will Keep People From Leaving When We Switch To Socialism

Posted by M. C. on July 1, 2021

https://babylonbee.com/news/dems-change-mind-on-border-wall-after-realizing-it-could-be-used-to-keep-people-in-once-country-switches-to-socialism

U.S.—The nation’s Democratic leaders announced Tuesday they are reversing course on Trump’s proposed border wall, since “it will keep people in once we switch to socialism.”

“We thought the border wall was a bad, racist idea,” said Alexandria Ocasio-Cortez. “But then this light bulb turned on over my head. It was actually just a light bulb though, not an actual idea, which was disappointing. But that got me thinking about trying to have an idea. And I got an idea: when we switch to socialism, everyone’s gonna try to run away. But what if there’s a big, solid object along the border? Then they can’t run away. I mean, they could try to climb, but we could shoot them.”

Senator Bernie Sanders said in his experience, walls are “absolutely necessary” to keep a socialist country’s citizens from fleeing. “The Soviets had it right: big wall in Berlin, the symbolic Iron Curtain, shooting people who try to flee. It’s all necessary to a healthy socialist state.” Besides, Sanders added, politicians like him would be exempt from the “no running away” rule and he could fly out any time he wanted on a government plane.

Dems suggested maybe the border wall could use some upgrades such as landmines on the U.S. side, outposts with guards armed with AK-47s, and attack dogs. It will also need to be extended to surround the entire country and “maybe also a big dome around the top.”

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Now even classical music is racist – spiked

Posted by M. C. on February 17, 2021

A scandal involving an obscure music journal confirms that the crusade against whiteness is out of control.

https://www.spiked-online.com/2021/02/16/now-even-classical-music-is-racist/

Frank Furedi

In a world where, sooner or later, everything is racialised, it was only a matter of time before classical music became a target of the crusade against whiteness. So I wasn’t particularly shocked when I read this headline in the New York Times: ‘Obscure Musicology Journal Sparks Battles over Race and Free Speech.’

The obscure musicology journal in question is the tiny Journal of Schenkerian Studies. The journal’s editor, Timothy Jackson, a music-theory professor at the University of North Texas, is under fire for his hard-hitting response to the claim that the interwar Austrian-Jewish composer and theorist Heinrich Schenker personified the white racist attitudes that dominate classical music. Jackson’s university has launched an investigation into his behaviour, barred him from editing the journal, and suspended funding for the Schenker Center, which he runs.

Jackson has been vilified by the Twittermob and ostracised by his colleagues. Graduates who have previously worked with him are now worried that their association with this fallen professor could harm their career prospects. How did this all happen?

The story of the demise of the Journal of Schenkerian Studies began in the autumn of 2019, when Philip Ewell, a black music-theory professor, gave a talk at the Society for Music Theory in Columbus, Ohio. Ewell takes the view that classical music is compromised by its whiteness.

For Ewell, white supremacy is evident in the teaching, playing and interpretation of classical music. From this perspective, where everything is seen to involve white racism, all the values celebrated in classical music are expressions of whiteness; they are all coded in a ‘white racial frame’, says Ewell. So, the reason Beethoven enjoys such high esteem among lovers of classical music is not because of his genius but because, as Ewell explains, he ‘has been propped up by whiteness and maleness for 200 years’.

Ewell’s obsession with the invisible power of whiteness is matched only by his philistinism – he describes Beethoven as an ‘above average composer’. Evidently, the academic members of the Society for Music Theory enjoy being guilt-tripped about their privilege because they responded to Ewell’s address with a standing ovation. The society – whose members are overwhelmingly white – loved what they heard. Later, its executive board declared that ‘we humbly acknowledge that we have much work to do to dismantle the whiteness and systemic racism that deeply shape our discipline’.

In his address, Ewell drew attention to virulent racist comments made by Schenker. Like many Germanophile artists and intellectuals of his time – the late 19th and early 20th centuries – Schenker regarded other people with contempt. He dismissed the ‘filthy’ French, English and Italians as ‘inferior races’, regarded Slavs as ‘half animals’, and claimed that Africans had a ‘cannibal spirit’.

If all that Ewell had said was that Schenker personified the cultural and racial hatreds of his society at the time he was alive, few would have disagreed. However, he went a step further and implied that Schenker’s musical theory was also infused with a racist tone. He claimed that Schenker carried his racist views into his work, as allegedly expressed in his belief in the ‘inequality of tones’. In other words, Ewell offered a racialised version of the argument that you cannot separate politics from art. Ewell’s attack on white art is the functional equivalent of previous denunciations of ‘bourgeois art’ or ‘decadent art’.

Jackson, who has devoted years of his academic life to the study of Schenker, reacted angrily to Ewell’s attack. He devoted an issue of his journal to addressing Ewell’s claim that Schenker’s racial views were connected to his musical theories. Five of the essays published in the issue defended Ewell, while 10 opposed him. Jackson’s response was hard-hitting and arguably intemperate. He accused Ewell of using Schenker as a proxy for Jews and suggested that his critique of Schenker may well have been an example of black anti-Semitism.

Jackson’s response was a passionate academic defence of Schenker’s reputation. He points out how ambiguous Schenker was in relation to his own Jewish identity, that he desired to be accepted into the fold of Germanic culture, and that he subsequently had a change of attitude, concluding later in life that ‘music is accessible to all races and creeds alike’.

Whether or not one agrees with Jackson’s reply to Ewell, or with his assessment of Schenker, there can be little doubt that the tone and content of his reply were consistent with the normal standards of academic debate. Nor can there be any doubt that the reaction of the University of North Texas, its sidelining of Jackson and his journal, plays into the hands of those who want to silence Jackson and defame his reputation.

In the eyes of his detractors, and no doubt in the eyes of the Society for Music Theory, Jackson’s real crime is that, unlike them, he refused to roll over, apologise and embrace the myth of whiteness that is being peddled by guilt-tripping moral entrepreneurs.

Moral entrepreneurs like Ewell have acquired a commanding influence over how racism is perceived and understood. Yet Ewell’s use of the concept of the ‘white racial frame’ to understand classical music has little to do with racism. He himself stated that he is not interested in ‘negative stereotypes of blacks’ and their application to classical music. ‘What I stress’, he said, ‘is not so much black stereotypes as positive white stereotypes’, which supposedly create a ‘pro-white subframe’. For Ewell, detaching positive connotations from whiteness, or spoiling whiteness by delegitimising the cultural authority of someone like Beethoven, is the precondition for turning classical music into an inclusive project. The aim is not to deracialise classical music, but to reframe it in a different colour.

No doubt Ewell would find it difficult to grasp the attitude towards classical music displayed by the radical black activist and writer, WEB Du Bois. Du Bois admired the music of Richard Wagner, the notorious racist and anti-Semitic composer. For Du Bois what mattered was Wagner’s music. He said: ‘The musical dramas of Wagner tell of human life as he lived it, and no human being, white or black, can afford not to know them, if he would know life.’

Advocates of the idea that white supremacy infects classical music would no doubt like to deprive millions of people of the joy of being exposed to the kind of music that helped Du Bois to better understand the human condition. Ewell and the Society for Music Theory should be ashamed of their newfound roles as the academic police of music and culture.

Frank Furedi’s latest book Democracy Under Siege: Don’t let Them Lock It Down is published by Zer0 Books.

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